Prayerbook of Christ, Prayerbook of the Church: Dietrich Bonhoeffer s Christological Interpretation of the Psalms

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1 Concordia Seminary - Saint Louis Scholarly Resources from Concordia Seminary Doctor of Philosophy Dissertation Concordia Seminary Scholarship Prayerbook of Christ, Prayerbook of the Church: Dietrich Bonhoeffer s Christological Interpretation of the Psalms Brad Pribbenow Concordia Seminary, St. Louis, pribbenowb@csl.edu Follow this and additional works at: Part of the Biblical Studies Commons Recommended Citation Pribbenow, Brad, "Prayerbook of Christ, Prayerbook of the Church: Dietrich Bonhoeffer s Christological Interpretation of the Psalms" (2017). Doctor of Philosophy Dissertation This Dissertation is brought to you for free and open access by the Concordia Seminary Scholarship at Scholarly Resources from Concordia Seminary. It has been accepted for inclusion in Doctor of Philosophy Dissertation by an authorized administrator of Scholarly Resources from Concordia Seminary. For more information, please contact seitzw@csl.edu.

2 PRAYERBOOK OF CHRIST, PRAYERBOOK OF THE CHURCH: DIETRICH BONHOEFFER S CHRISTOLOGICAL INTERPRETATION OF THE PSALMS A Dissertation Presented to the Faculty of Concordia Seminary, St. Louis, Department of Exegetical Theology in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy By Brad Andrew Pribbenow April 24, 2017 Approved by Timothy Saleska Advisor Erik Herrmann Reader Mark Seifrid Reader

3 2017 by Brad A. Pribbenow. All rights reserved. ii

4 S.D.G. iii

5 I am also still reading the Psalms daily as I have done for years. There is no other book that I know and love as much. Dietrich Bonhoeffer, in a personal letter to his parents, Karl and Paula Bonhoeffer, dated May 15, 1943 (DBWE 8:81; DBW 8:72). iv

6 CONTENTS TABLES... xi PREFACE... xii ACKNOWLEDGEMENTS... xiv ABBREVIATIONS... xvi CHRONOLOGY... xx ABSTRACT... xxvii INTRODUCTION... 1 THE THESIS... 2 THE CURRENT STATUS OF THE QUESTION... 2 The Burgeoning Field of Bonhoeffer Scholarship... 2 Potential Reasons for Neglect of Bonhoeffer s Interpretation of the Psalms... 5 Overview of the Dissertation... 6 CHAPTER ONE BONHOEFFER S INTERPRETATION OF THE PSALMS IN CONTEXT: AN HISTORICAL SURVEY OF THE CHRISTOLOGICAL EXEGESIS OF THE PSALMS10 PREMODERN CHRISTOLOGICAL EXEGESIS OF THE PSALMS New Testament Exegesis of the Psalms Early Church Exegesis of the Psalms Patristic Exegesis of the Psalms Monastic Exegesis of the Psalms Scholastic Exegesis of the Psalms Luther and the Reformation Exegesis of the Psalms MODERNITY S PROBLEM WITH A CHRISTOLOGICAL INTERPRETATION OF v

7 THE PSALMS CONCLUSION CHAPTER TWO EARLY TWENTIETH CENTURY INFLUENCES: BONHOEFFER DISTINGUISHES HIS EXEGETICAL APPROACH TOWARD THE PSALMS THE PLACE OF THE OLD TESTAMENT IN EARLY TWENTIETH CENTURY BIBLICAL STUDIES Opinion One: The Rejection of the Old Testament Opinion Two: The Retention of the Old Testament Opinion Three: The Acceptance of the Old Testament Conclusion BONHOEFFER S EARLY EXEGETICAL TREATMENT OF THE PSALMS Bonhoeffer s Early Intellectual and Theological Influences Sermon on Psalm 127: Sermon on Psalm 62: Bonhoeffer Distinguishes His Own Exegetical Approach Sermon on Psalm 98: CONCLUSION CHAPTER THREE AN EXAMINATION OF BONHOEFFER S MATURE CHRISTOLOGICAL EXEGESIS OF THE PSALMS FROM THE PERIOD OF HIS LEADERSHIP IN THE CONFESSING CHURCH BETWEEN INTRODUCTION: A BRIEF REVIEW OF THE CHRISTOLOGICAL EXEGETICAL APPROACHES TOWARD THE PSALMS Situating Bonhoeffer s Christological Exegesis of the Psalms within the History of Exegesis vi

8 THE RELATIONSHIP BETWEEN PRAYER AND THE PSALMS IN BONHOEFFER S INTERPRETATION The Formative Influence of Bonhoeffer s Monastic Visits of Sermon on Psalm 42 (June 2, 1935) Lecture: Christus in den Psalmen (July 31, 1935) Publication: Life Together (1937) THE RELATIONSHIP BETWEEN CHRIST THE CRUCIFIED AND THE PSALMS IN BONHOEFFER S INTERPRETATION Lecture: Christus in den Psalmen (July 31, 1935) Sermon: Psalm 58 (July 11, 1937) Publication: Prayerbook of the Bible (1940) Creation Law The History of Salvation Messiah The Church Life Suffering Guilt Enemies The End CONCLUSION A Summary of Bonhoeffer s Mature Christological Interpretation of the Psalms Toward a Clearer Definition of Bonhoeffer s Christological Interpretation of the Psalms vii

9 CHAPTER FOUR CHRISTOLOGICAL EXEGESIS IN PRACTICE: AN ANALYSIS OF BONHOEFFER S PARTIAL COMMENTARY ON PSALM INTRODUCTION BONHOEFFER S USE OF PSALM 119 IN DOCUMENTS PRIOR TO THE 1940 COMMENTARY Bonhoeffer s Use of Psalm 119 Between An Analysis of Bonhoeffer s Use of Psalm 119 Prior to the Writing of His 1940 Commentary BONHOEFFER S PARTIAL COMMENTARY ON PSALM The Context and Character of Bonhoeffer s Commentary on Psalm The Relationship of Prayer to Psalm 119 in Bonhoeffer s Commentary The Relationship of Jesus Christ to Psalm 119 in Bonhoeffer s Commentary Bonhoeffer s Commentary in Context of Other Contemporary Commentaries A Critical and Exegetical Commentary on the Book of Psalms by Charles Augustus Briggs Clarke s Commentary by Adam Clark Popular Commentary on the Bible: The Old Testament by Paul Kretzmann 131 Biblical Commentary on the Old Testament by Keil and Delitzsch CONCLUSION CHAPTER FIVE THE PSALMS AS THE PRAYERBOOK FOR LIFE: AN ANALYSIS OF BONHOEFFER S USE OF THE PSALMS DURING HIS IMPRISONMENT ( ) INTRODUCTION A BRIEF HISTORICAL BACKGROUND TO BONHOEFFER S ARREST viii

10 BONHOEFFER S USE OF THE PSALMS DURING HIS IMPRISONMENT Organization of Data Bonhoeffer s Use of the Psalms During His Imprisonment: by Genre of Source Bonhoeffer s Use of the Psalms in His Personal Letters Bonhoeffer s Use of the Psalms in His Devotional Writings Bonhoeffer s Use of the Psalms in His Homiletical Writings Bonhoeffer s Use of the Psalms in His Doctrinal Writings Bonhoeffer s Use of the Psalms During His Imprisonment: by Category/Theme Bonhoeffer s Use of the Psalms During His Imprisonment: by Date Three Imprisonment Uses of the Psalms by Bonhoeffer in Close-View A Personal Letter Citing Ps 58:11 [HB 12] and Ps 9:19 20 [HB 20 21] Devotional Reflections on Ps 54:4 [HB 6]; 91:11; 34:19 [HB 20] A Personal Letter Citing Ps 13:1; Ps 31:15 [HB 16] CONCLUSION: AN EVALUATION OF BONHOEFFER S USE OF THE PSALMS DURING HIS IMPRISONMENT CHAPTER SIX A SUMMARY AND ASSESSMENT OF DIETRICH BONHOEFFER S CHRISTOLOGICAL EXEGESIS OF THE PSALMS BONHOEFFER S CHRISTOLOGICAL EXEGESIS OF THE PSALMS: A SUMMARY BONHOEFFER S CHRISTOLOGICAL INTERPRETATION OF THE PSALMS: AN ASSESSMENT Strengths of Bonhoeffer s Christological Interpretation of the Psalms Weaknesses of Bonhoeffer s Christological Interpretation of the Psalms THE CONTRIBUTIONS OF THIS DISSERTATION TO CURRENT SCHOLARSHIP ix

11 The Church s Practice of Praying the Psalms Bonhoeffer s Contribution to the Current Practice of Theological Interpretation of Scripture The Relationship of Luther to Bonhoeffer s Interpretation of the Psalms CONCLUSION BIBLIOGRAPHY VITA x

12 TABLES Table Page Table 4.1. Cited References to Psalm 119 by Bonhoeffer s Prior to His 1940 Commentary Table 5.1. Full List of Uses of the Psalms from the Time of Bonhoeffer s Imprisonment Table 5.2. Bonhoeffer s Use of the Psalms in His Personal Letters Table 5.3. Bonhoeffer s Use of the Psalms in His Devotional Writings (from the Daily Texts)148 Table 5.4. Bonhoeffer s Use of the Psalms in His Homiletical Writings Table 5.5. Bonhoeffer s Use of the Psalms in His Doctrinal Writings Table 5.6. Bonhoeffer s Use of the Psalms During His Imprisonment: by Prayerbook Categorization Table 5.7. Bonhoeffer s Use of the Psalms During His Imprisonment: by Date xi

13 PREFACE The narrowing of a dissertation topic is one of the most important, and challenging, tasks for a PhD student. It often involves hours of research and conversation, along with painstaking work with pen and paper, to clarify and concisely verbalize the thesis statement so that it properly defines and confines the scope of the project. This description aptly depicts my experience in the process of writing this dissertation. My search for a topic started with a conversation with my Doktorvater at Concordia Seminary, St. Louis, Dr. Timothy Saleska, who passed on to me two books: Jason Byassee s Praise Seeking Understanding: Reading the Psalms with Augustine and Brian Brock s Singing the Ethos of God: On the Place of Christian Ethics in Scripture. Brock s book, especially, intrigued me with its study in Christian moral theology by means of an analysis of the practices of the Christian exegetical tradition, 1 particularly focused on the exegesis of the Psalms. Before moving on to his main interpretive exemplars, Augustine and Luther, Brock presents five twentieth century models the fifth of them being Dietrich Bonhoeffer. I had not previously considered Bonhoeffer to be someone I d turn to for interpretive insight on the Psalms. In fact, I was not aware of much of his writing on the Psalms outside of a brief acquaintance with his Prayerbook of the Bible. Brock s depiction of Bonhoeffer s emphasis on the actual text of the Psalms, and on the importance of meditating on the Psalms along with the concern Bonhoeffer had for reading the Psalms Christologically intrigued me and prompted me to dig further into Bonhoeffer s use and interpretation of the Psalter. I soon discovered evidence in Bonhoeffer s works, and in many of the secondary sources on him, of a profound interaction with the Psalms, finding expression intently during the time of 1 Brian Brock, Singing the Ethos of God: On the Place of Christian Ethics in Scripture (Grand Rapids: Eerdmans, 2007), xiv. xii

14 his leadership in the Confessing Church s Preacher s Seminary in Finkenwalde ( ). Finding no indication of there being any sustained scholarly treatment of Bonhoeffer s interpretation of the Psalms, I pressed on in my research until I was able, with the invaluable assistance of my dissertation readers, to narrow down my question to what appears in this dissertation. As I worked through the various stages and chapters of this project I became more and more convinced that Bonhoeffer s particular approach toward the Psalms injects something new into the history of Psalms interpretation, and for that reason needed to be explored and examined. It is to that end that this dissertation is aimed. xiii

15 ACKNOWLEDGEMENTS If there is one lesson I have had reiterated to me through the process of this dissertation, it is that no man is an island in any substantive and worthy venture on which he embarks. God has graciously designed Christian community and given us to live in this gloriously dynamic existence for our own benefit, and for the benefit of his mission. My journey has been forever impacted by the many family members, friends, and colleagues who have invested in me and supported me in my education and vocation. I want to first recognize my parents, Rev. Jerome C. and Elsie Pribbenow ( ), who brought me to the Lord in Holy Baptism and raised me in the Christian faith. They, along with all my siblings (Paul, Mark, Dawn, Dean, and (my twin) Beth), have cheered me on and supported me with undying love. Pastors and campus ministry colleagues including Rev. John Wile, Rev. Rick Bridston, Rev. Rodney Venberg, Jay Anderson, Garwood Anderson, Tim Peterson, Dick Ryan, among many others have also played a crucial role in my theological formation and my sense of calling to this task of biblical studies. Dr. David Veum who was the first to pose the question to me, have you ever thought about going on to get your PhD? has given me timely encouragement and feedback on my work, and has consistently reminded me of the benefit of my studies for the church. In addition, he has tirelessly advocated for the financial support of my education at Lutheran Brethren Seminary (LBS) and at Concordia Seminary, St. Louis (CSL), without which assistance I could not have even considered these programs. Dr. Eugene Boe, in addition to all his other administrative, teaching, and churchly duties, has served as one of my most constant mentors and helpers. Our numerous discussions (brief and in-depth) on the topic of Bonhoeffer and his interpretation of the Psalms has clarified and shaped this dissertation immensely. Additionally, LBS teachers and colleagues including Rev. John Kilde, Rev. Brad Soenksen, Dr. Gaylan xiv

16 Mathiesen, Dr. Mark Erickson, Rev. Nate Oldenkamp, Dr. Allan Bjerkaas, and Brent Andrews not to mention my LBS students, have all contributed valuable instruction, as well as timely assistance, encouragement, feedback, and support. Much thanks is to be given to my fellow students at CSL, especially Jean-Baptiste Mberebe and Brent Olson, along with the many CSL professors under whom I studied, including Drs. Reed Lessing, David Adams, Jeffrey Gibbs, David Maxwell, Jeffrey Oschwald, Paul Raabe, David Rosin, Bruce Schuchard, James Voelz, Craig Evans (adjunct), and Richard Schultz (adjunct). Drs. Timothy Saleska, Erik Herrmann, and Mark Seifrid have served me tirelessly and faithfully as readers, mentors, editors, and coaches throughout the process of writing this dissertation. It goes without saying that their investment in this work has been profound. I am humbled by their support, encouragement, feedback, and generous contributions. The final acknowledgment is reserved for my loving wife, Melissa, and our kids, Emily, Elias, Elliot, and Elise. They have followed me from Wisconsin, to Minnesota, to Missouri, and back again to Minnesota and cheered me on, listening to my ruminations and external processing for months-on-end. I am happy to say now, kids, that Daddy s big paper is finally finished. Melissa, your faithful prayers, timely wisdom, and enduring patience have provided me daily motivation to give thanks and praise to God, who saw fit to knit our hearts and lives together as a couple and as a family. I love you all dearly. xv

17 ABBREVIATIONS BR CTJ CRJ CH Colloq CICR CJ CPR CTJ CurTM DBW DBWE DBWE 1 DBWE 2 DBWE 3 DBWE 4 DBWE 5 Biblical Research Calvin Theological Journal Christian Research Journal Church History Colloquium Communio: International Catholic Review Concordia Journal Concordia Pulpit Resources Concordia Theological Journal Currents in Theology and Mission Dietrich Bonhoeffer Werke. Gütersloh: Chr. Kaiser/Gütersloher Verlagshaus, Dietrich Bonhoeffer Works. Wayne Whitson Floyd Jr., Victoria J. Barnett, Barbara Wojhoski, general editors. 17 vols. Minneapolis: Fortress, Sanctorum Communio: A Theological Study of the Sociology of the Church. Edited by Clifford J. Green. Translated by Reinhard Krauss and Nancy Lukens. Minneapolis: Fortress, Act and Being: Transcendental Philosophy and Ontology in Systematic Theology. Edited by Wayne Whitson Floyd Jr. Translated by H. Martin Rumscheidt. Minneapolis: Fortress, Creation and Fall: A Theological Exposition of Genesis 1 3. Edited by John W. de Gruchy. Translated by Douglas Stephen Bax. Minneapolis: Fortress, Discipleship. Edited by Geffrey B. Kelly and John D. Godsey. Translated by Barbara Green and Reinhard Krauss. Minneapolis: Fortress, Life Together and Prayerbook of the Bible. Edited by Geffrey B. Kelly. Translated by Daniel W. Bloesch and James H. Burtness. Minneapolis: Fortress, xvi

18 DBWE 6 DBWE 7 DBWE 8 DBWE 9 DBWE 10 DBWE 11 DBWE 12 DBWE 13 DBWE 14 Ethics. Edited by Clifford J. Green. Translated by Reinhard Krauss and Charles C. West. Minneapolis: Fortress, Fiction from Tegel Prison. Edited by Clifford J. Green. Translated by Nancy Lukens. Minneapolis: Fortress, Letters and Papers from Prison. Edited by John W. de Gruchy. Translated by Lisa E. Dahill, Isabel Best, Reinhard Krauss, Nancy Lukens, Barbra Rumscheidt, and Martin Rumscheidt, with Douglas W. Stott. Minneapolis: Fortress, The Young Bonhoeffer Edited by Paul Duane Matheny, Clifford J. Green, and Marshall D. Johnson. Translated by Marcy C. Nebelsick, with assistance of Douglass W. Stott. Minneapolis: Fortress, Barcelona, Berlin, New York: Edited by Clifford J. Green. Translated by Douglass W. Stott. Minneapolis: Fortress, Ecumenical, Academic and Pastoral Work: Edited by Victoria J. Barnett, Mark S. Brocker, and Michael B. Lukens. Translated by Anne Schmidt-Lange, with Isabel Best, Nicholas Humphrey, and Marion Pauck. Supplementary material translated by Douglas W. Stott. Minneapolis: Fortress, Berlin: Edited by Larry L. Rasmussen. Translated by Isabel Best and David Higgins. Supplementary material translated by Douglas W. Stott. Minneapolis: Fortress London, Edited by Keith Clements. Translated by Isabel Best. Supplementary material translated by Douglas W. Stott. Minneapolis: Fortress, Theological Education at Finkenwalde: Edited by H. Gaylon Barker and Mark S. Brocker. Translated by Douglas W. Stott. Minneapolis: Fortress, DBWE 15 Theological Education Underground: Edited by Victoria J. Barnett. Translated by Claudia D. Bergmann, Peter Frick, and Scott A. Moore. Supplemental material translated by Douglas W. Stott. Minneapolis: Fortress, DBWE 16 DBWE 17 Conspiracy and Imprisonment Edited by Mark S. Brocker. Translated by Lisa E. Dahill. Supplementary material translated by Douglas W. Stott. Minneapolis: Fortress, Indexes and Supplementary Material. Edited by Victoria J. Barnett and Barbara Wojhoski with the assistance of Mark S. Brocker. With a xvii

19 retrospect on the English Edition by Clifford J. Green. Minneapolis: Fortress, ExAud EvT FFMag FH GTJ GOTR Int JECS JEH JTI JTSA LT Log LQ LTJ MedExeg TMR MTh NTS NPNF NIVAC PSB PAH LXX Ex auditu Evangelisches Theologie Faith and Fellowship Magazine Fides et Historia FC Formula of Concord Grace Theological Journal Greek Orthodox Theological Review Interpretation Journal of Early Christian Studies Journal of Ecclesiastical History Journal of Theological Interpretation Journal of Theology for Southern Africa Literature and Theology Logia Lutheran Quarterly Lutheran Theological Journal Medieval Exegesis The Methodist Review Modern Theology New Testament Studies Nicene and Post-Nicene Fathers The NIV Application Commentary The Princeton Seminary Bulletin Probleme alttestamentlicher Hermeneutik Septuagint Translation xviii

20 SCS Spec SCE Them ThR ThSt TBl ThTo TJ USQR VC WLQ ZTK ZZ Sino-Christian Studies Speculum Studies in Christian Ethics Themelios Theological Review Theological Studies Theologische Blätter Theology Today Trinity Journal Union Seminary Quarterly Review Vigiliae Christianae Wisconsin Lutheran Quarterly Zeitschrift fur Theologie und Kirche Zwischen den Zeiten xix

21 CHRONOLOGY Jan Spr 1913 Easter Dietrich and Sabine Bonhoeffer are born to Karl Bonhoeffer and Paula von Hase Bonhoeffer in Breslau Bonhoeffer family moves to Berlin where Dr. Bonhoeffer begins work as the directory of the university psychiatric clinic Dietrich begins school in the Friedrich Werder Gymnasium 1916 July 28 Bonhoeffer family moves to Berlin-Grunewald, Wangenheimstrasse Apr 28 Nov Easter 1921 Mar 1923 Summer 1924 Apr-June June-July 1925 Summer 1927 July Walter Bonhoeffer, Dietrich s oldest brother, dies in World War I World War I ends Dietrich enters Grunewald Gymnasium Confirmation of Dietrich and Sabine Bonhoeffer at Grunewald Church, Berlin Dietrich begins theological studies at Tübingen University Dietrich and his brother Klaus travel to Rome, Sicily, and North Africa Dietrich begins his studies in Berlin Dietrich is introduced to Karl Barth s theology Dietrich submits his doctoral dissertation Sanctorum Communio: A Theological Study of the Sociology of the Church (DBWE/DBW 1) 1 This chronology of Bonhoeffer s life is based on the chronology from DBWE 17: xx

22 Dec 1928 Feb June 27 Summer 1929 Feb 3 Feb 27 Summer 1930 July 18 July 31 Sept June July Aug 1 Sept Oct 1 Nov 15 Nov Dietrich takes his doctoral examinations and defends his doctoral thesis Dietrich appointed as assistant pastor at German church in Barcelona, Spain Dietrich begins work on his postdoctoral dissertation, Act and Being: Transcendental Philosophy and Ontology in Systematic Theology (DBWE/DBW 2) Dietrich lectures in systematic theology at Berlin University; lecture series: Crisis and Hope in the Contemporary Religious Situation Dietrich delivers final sermon at German church in Barcelona, Spain Dietrich returns to Berlin Dietrich begins role as academic assistant in systematic theology under Wilhelm Lütgert in Berlin Act and Being accepted as entrance dissertation for professional post Dietrich present public inaugural lecture: The Anthropological Question in Contemporary Philosophy and Theology Dietrich leaves for New York to study as a Sloan Fellow at Union Theological Seminary Dietrich completes his year of study at Union Theological Seminary and returns to Berlin Dietrich meets Karl Barth for the first time and has multiple face-to-face appointments with him in Bonn Dietrich appointed as lecturer in theology at Berlin University Dietrich elected as youth secretary for the World Alliance for Promoting International Friendship through the Churches Dietrich begins serves as student chaplain at the Technical College in Berlin-Charlottenburg Dietrich ordained at St. Matthias Church, Berlin Dietrich begins teaching confirmation classes at Zion Church, Prenzlauer Berg, Berlin xxi

23 1932 Summer Winter 1933 Jan 30 Feb 1 Mar-Apr Summer Aug Oct 17 Nov 19 Nov May Dec Dec Mar 10 Mar Apr 15 Apr 26 Dietrich teaches lecture course at Berlin University, The Nature of the Church, and the seminar, Is There a Christian Ethic? Dietrich teaches lecture course, Creation and Sin, published in 1933 as Creation and Fall (DBWE/DBW 3) Adolf Hitler made chancellor of German Dietrich s radio broadcast The Younger Generation s altered View of the Concept of Führer is cut off the air Dietrich develops theses concerning the question of the church membership of non-aryan Christians Dietrich lectures at Berlin University on Christology Dietrich participates in meetings involved in the writing of the Bethel Confession. Meetings result in the August version of the Bethel Confession Dietrich begins pastorate at the German Evangelical Church, Sydenham, and the Reformed Church of St. Paul in London First suspensions of pastors in Germany Dietrich makes first visit to Bishop George Bell in Chichester Confession synod in Barmen takes place, culminating in the Barmen Theological Declaration. Confessing Church is organized Dietrich makes visit to British Anglican monasteries Karl Barth loses teaching position in Bonn Dietrich delivers final sermon in London Dietrich visits Anglican monasteries Society of John the Evangelist, Oxford; Community of the Resurrection, Mirfield; and Society of the Sacred Mission, Kelham; and the Woodbrooke Quaker Center, Selly Oak, Birmingham. Dietrich meets with Bishop Bell in London before returning to Germany Berlin-Brandenburg Preachers Seminary of the Confessing Church o the Old Prussian Union is established under Dietrich s directorship. First xxii

24 session begins at Zingsthof June 24 July 30 Aug Oct Oct 8 11 Dec Apr 22 Aug Sept 28 Preachers seminary moves to Finkenwalde Retreat held with Griefswald theology students in Finkenwalde until August 2. On July 31, Dietrich delivers lecture Christus in den Psalmen (DBWE 14:387 93; DBW 14:369 77) Bonhoeffer published essay, The Confessing Church and the Ecumenical Movement Bonhoeffer family moves to Charlottenberg, Berlin Dietrich delivers Bible study on King David (DBWE 14:870 93; DBW 14: ) Heinrich Himmler makes decree that declares all examinations for the Confessing Church invalid, all Confessing Church training centers invalid, and the offenders liable to punishment Dietrich composes a Guide to Daily Meditation on Scripture (DBWE 14:931 36; DBW 14:945 50) Dietrich s authorization to teach at Berlin University is withdrawn Gestapo closes the Finkenwalde preachers seminary Nov Publication of The Cost of Discipleship (DBWE/DBW 4) Nov 27 Dec Jan 11 Twenty-seven pastors, former Finkenwalde students arrested Dietrich s underground collective pastorates begin in Köslin and Groß- Schlönwitz; Bonhoeffer s official residence is now in Schlawe, as an assistant pastor under Superintendent Eduard Block Dietrich banned from Berlin and Brandenburg Sept- Dietrich writes Life Together (DBWE 5:3 140; DBW 5:15 172) Oct Nov May 22 Kristallnacht. Destruction of six hundred synagogues in Germany, looting of 7,500 Jewish-owned shops, arrest of 35,000 Jews Dietrich receives orders to report for duty in the armed forces xxiii

25 June 2 July 7 8 Sept 9 Dietrich leaves for United States via London, where he planned to continue his studies at Union Theological Seminary Dietrich decides to leave New York via London, arriving in Berlin on July 30 Dietrich applies for military chaplaincy in order to avoid military combat. His application was denied on February 27, Winter Writes Meditation on Psalm 119 (fragment; v. 1 21; DBWE 15: ; DBW 15: ) Winter Publishes Prayerbook of the Bible (DBWE 5:155 81; DBW 5:107 75) Aug 22 Sept Nov 1941 May 6 Aug Oct Dec May Jan 13 Apr 5 Apr 14 July July 23 Reich Central Security Office issues a ban on public speaking against Bonhoeffer and others on the grounds of subversive activity Dietrich begins writing Ethics (DBWE/DBW 6) at Klein-Krössin Dietrich assigned to Abwehr staff in Munich Leaders of Berlin Confessing Church theological examination commission arrested and imprisoned Dietrich visits Karl Barth in Switzerland for the second time First deportations of Jews from Berlin take place. First gas chambers installed at Auschwitz, Poland Japan attacks Pearl Harbor Dietrich has third visit with Barth in Switzerland Dietrich engaged to Maria von Wedemeyer Dietrich arrested by military authorities with cooperation of Gestapo and taken to the Tegel Military Detention Center. Dietrich writes first letter to parents Karl and Paula from prison Dietrich intensely interrogated at Tegel Field Marshal Wilhelm Keitel orders that charges of high treason be dropped in the case against Hans von Dohnanyi and Dietrich xxiv

26 Nov Nov Apr 30 Dietrich writes first letter to Eberhard Bethge Dietrich composes Prayers for Prisoners (DBWE 8:194 98; DBW 8:204 8) Dietrich writes first theological letter to Bethge (DBWE 8:361 67; DBW 8:401 7) in which he mentions the concept of religionless Christianity May 5 Dietrich writes second theological letter to Bethge (DBWE 8:371 74; DBW 8:413 16) May 29 Dietrich writes his third theological letter (DBWE 8:404 7; DBW 8:453 56) and has it smuggled out of Tegel June 8 Dietrich writes his fourth theological letter (DBWE 8:424 32; DBW 8:474 80) June 30 Dietrich writes a fifth theological letter (DBWE 8:448 52; DBW 8:501 5) July 8 Dietrich writes a sixth theological letter (DBWE 8:454 58; DBW 8:508 13) July July 20 Aug 23 Sept 22 Oct 8 Dec Jan 17 Feb 7 Apr 3 Apr 6 Apr 8 Dietrich writes a seventh theological letter (DBWE 8:473 82; DBW 8:526 38) Failed assassination attempt on Hitler Dietrich writes last (preserved) letter to Bethge Gestapo discovers incriminating Abwehr files at Zossen Dietrich moved from Tegel to the Gestapo prison at Prinz-Albrecht- Strasse, Berlin Dietrich writes last letter to Maria von Wedemeyer Dietrich writes his final letter, to his parents Dietrich transferred to the Buchenwald concentration camp Dietrich transferred from Buchenwald to Regensburg Dietrich transferred from Regensburg to Schönberg Dietrich transferred to Flossenbürg concentration camp during the night and court-martialed xxv

27 Apr 9 Apr 30 May 2 May 30 Dietrich executed at Flossenbürg together with other key figures of the resistance Adolf Hitler commits suicide in the bunker of the Reich Chancellery in Berlin German troops surrender in Berlin From Geneva, Adolf Freudenberg telegraphs news of Bonhoeffer s death to London. Maria von Wedemeyer learns of it in June, Bonhoeffer s parents in Berlin only at the end of June through a visit by Hans-Bernd Gisevius and from the BBC broadcast of the London memorial service xxvi

28 ABSTRACT Pribbenow, Brad A. Prayerbook of Christ, Prayerbook of the Church: Dietrich Bonhoeffer s Christological Interpretation of the Psalms. Ph.D. diss., Concordia Seminary, pp. Dietrich Bonhoeffer ( ), German Lutheran theologian and pastor, is known as an ethicist, church reformer, political resistor, seminary professor, and martyr. Yet overlooked by many scholars is his contribution to the history of interpretation of the Psalms. Bonhoeffer s interpretive approach toward the Psalms, which shares many characteristics of pre-critical exegesis, is built on a two-pronged hermeneutic emphasizing the relationship of the Psalms to prayer and to Jesus Christ the Crucified One. The distinguishing mark of his unique contribution to the history of interpretation is his emphasis on Jesus Christ, who prayed the Psalms in his incarnation. This historical and existential reality functions as the filter through which Bonhoeffer interprets the Psalms for himself and for the church. Bonhoeffer s writings on the Psalter, including his use of the Psalms at Finkenwalde and into the last two years of his life in Nazi prison, demonstrate various applications of this approach. An analysis of Bonhoeffer s interpretation of the Psalms in the latter years of his life explores the ways in which he developed and changed his approach. This dissertation concludes with an evaluation of the strengths and weaknesses of Bonhoeffer s interpretive approach, as well as suggestions for how this research might aid the church in its use of the Psalms and contribute to other scholarly pursuits in the field of biblical studies. xxvii

29 INTRODUCTION To say that the Psalms have played a prominent and influential role in the life, liturgy, and doctrine of the church is to utter perhaps the one phrase with which every Psalms scholar agrees. 1 Encouraged as the first book of study for new believers, memorized by lay persons and professionals alike, 2 chanted and sung within the liturgy of the church, and prayed in moments from utter despair to utter joy the Psalms have received equal attention throughout the church s two-thousand-year history from both lay audiences and academic scholars. Based on the later writings of German Lutheran theologian and pastor, Dietrich Bonhoeffer (AD ) especially those writings from the era of his leadership at the Confessing Church s underground seminary in Finkenwalde, Germany ( ) we are given yet another example of the ways in which the Psalms functioned to shape both the personal and corporate spirituality of the church-community. As Geffrey B. Kelly observes, for Bonhoeffer, the Psalms, whether sung or read in the Christian community, constitute the privileged center of the church s spiritual life and a means of regenerating a community s flagging spirits. 3 1 Recent publications which front this maxim in their writings include Ancient Christian Commentary on Scripture, VIII: Psalms , ed. Quentin Wesselschmidt (Downers Grove, IL: InterVarsity Press, 2007), xvii; David Firth and Philip S. Johnston, eds., Interpreting the Psalms: Issues and Approaches (Downers Grove, IL: InterVarsity Press, 2005), Brian E. Daley, Finding the Right Key: The Aims and Strategies of Early Christian Interpretation of the Psalms in The Harp of Prophecy: Early Christian Interpretation of the Psalms, ed. Brian E. Daley and Paul R. Kolbet (Notre Dame, IN: University of Notre Dame Press, 2015), 12; William L. Holladay, The Psalms through Three Thousand Years: Prayerbook of a Cloud of Witnesses (Minneapolis: Fortress, 1993), 165, 178; Dome Jean Leclercq, The Exposition and Exegesis of Scripture, from Gregory the Great to St. Bernard, in Cambridge History of the Bible, vol. 2, ed. G. W. H. Lampe (Cambridge: Cambridge University Press, 1969), 196; Gordon Wenham, Psalms As Torah: Reading Biblical Song Ethically (Grand Rapids: Baker Academic, 2012), Geffrey B. Kelly, Editor s Introduction to the English Edition to Bonhoeffer s Prayerbook (DBWE 5), 1

30 Dietrich Bonhoeffer, a man known by many today as an ethicist, church reformer, political resistor, church leader, seminary professor, social critic, and martyr, also reflected deeply on the message and the place of the Psalms in the life of Jesus Christ and, subsequently, in the life the church. His reflections, guided by his developing theological and hermeneutical convictions, led him to a unique understanding of the Psalms as the prayerbook of Christ. His exegesis was Christological, but not as primarily determined by the Psalter s prophetic, typological, or superhistorical nature. Rather, his Christological exegesis was rooted in the historical reality of the incarnation and his conviction that Jesus Christ, in his humanity, prayed the Psalms as one who was both their divine source and their interpretive key. The Psalms were understood by Bonhoeffer, then, as the prayerbook of the church in a way uniquely informed by his belief that they were first and foremost the prayerbook of Jesus Christ in his incarnation. The Thesis In this dissertation, I intend to describe the development and characteristics of Dietrich Bonhoeffer's hermeneutical approach to the Psalms in a way that previous scholars have not attempted. Through this analysis I will show how Bonhoeffer makes use of previous exegetical approaches to reach an understanding of Christological exegesis which, in certain key aspects, is new in the history of Psalms interpretation. The Current Status of the Question The Burgeoning Field of Bonhoeffer Scholarship Bonhoeffer was not formally trained as an exegete but he, nonetheless, studied, preached on and incorporated the Psalms into his daily life and his theology to a profound degree. 4 He 4 As Patrick D. Miller, Dietrich Bonhoeffer and the Psalms, PSB (1994), 274, reminds us, [t]he dialogue between scripture and theology, between biblical interpreters and systematic and historical theologians, is a fairly 2

31 brought to the Psalms a love for the church, and this led him to interpret the Psalms in a way which could nourish the church a way which was both theological and, arguably, uniquely Christological. What is Bonhoeffer s understanding of the Psalms? How does he formulate his exegetical position? Is there a consistent clarification of the approach he advocates? How does he come to his particular Christological interpretation of the Psalms? What are his influences? How and why does he differ from these influences? To what degree is his hermeneutic of the Psalms precritical? To what degree is it informed and aided by modern exegetical methods? Does he maintain this perspective throughout his later years? These and other similar questions deserve a considered response. A survey of current scholarship on Dietrich Bonhoeffer reveals a piqued interest in his life and theology over the past few decades. Much of this interest has followed the publication of two major collections of his works. The first of these is Dietrich Bonhoeffer Werke (DBW), which marked Bonhoeffer s eightieth birthday and was issued between 1986 and This was followed by the English translation of Bonhoeffer s writings, Dietrich Bonhoeffer s Works (DBWE), which was initiated in 1993 and completed with its final volume in Both of these collections are critical editions, however the English edition represents a new translation that includes a number of writings discovered after the printing of the earlier DBW. Together these two collections serve as the preeminent sources for the primary documents of Dietrich Bonhoeffer. The attention given Bonhoeffer during and since the publication of these two collections quiet, if not mute, one in our time. But that was not the case for Bonhoeffer. He lived and thought out of the deep well of scripture. 5 Dietrich Bonhoeffer, Dietrich Bonhoeffer Werke, 17 vols., ed. Eberhard Bethge, et al. (Gütersloh: Chr Kaiser, ). 6 Dietrich Bonhoeffer, Dietrich Bonhoeffer Works, 17 vols., ed. Wayne Whitson Floyd Jr., et al. (Minneapolis: Fortress, ). 3

32 has resulted in a panoply of scholarly and popular works. 7 Conservative scholars have taken interest in Bonhoeffer s theological and Christocentric treatment of Scripture, while liberal scholars have often resonated with his ethics and his clarion call to the church for social action in the face of oppressive forces and systems. The myriad of topics addressed in recent decades includes Bonhoeffer s ethics, 8 his martyrdom, 9 his opposition to Hitler, 10 and his view of religion and social justice, 11 Jewish-Christian relations, 12 community, 13 and the nature of the Church. 14 Still others have attempted to analyze his theology, 15 Christology, 16 spirituality, 17 pedagogy, 18 7 Stephen R. Haynes explores the evidence of this heightened interest in Bonhoeffer in his 2004 book, The Bonhoeffer Phenomenon: Portraits of a Protestant Saint (Minneapolis: Fortress, 2004), presenting and assessing the various interpretations of Bonhoeffer and his writings. 8 Ronald C. Arnett, Dietrich Bonhoeffer: Courage vs. Authority in Ethical Communication: Moral Stances in Human Dialogue, ed. Clifford G. Christians and John Calhoun Merrill (Columbia, MO: University of Missouri Press, 2009), ; Brock, Singing. 9 Craig J. Slane. Bonhoeffer as Martyr: Social Responsibility and Modern Christian Commitment (Ada, MI: Brazos, 2004); Andrew Chandler and Anthony Harvey, eds., The Terrible Alternative: Christian Martyrdom in the Twentieth Century (London: Cassell Academic, 1998). 10 Sifton, Elisabeth and Fritz Stern, No Ordinary Men: Dietrich Bonhoeffer and Hans von Dohnanyi, Resisters Against Hitler in Church and State (New York: The New York Review of Books, 2013). 11 Josiah Ulysses Young, No Difference in the Fare: Dietrich Bonhoeffer and the Problem of Racism (Grand Rapids: Eerdmans, 1998); Jürgen Moltmann, Herrschaft Christi und soziale Wirklichkeit nach D. Bonhoeffer (Munich: Chr. Kaiser, 1959). 12 Geffrey B. Kelly, Bonhoeffer and the Jews: Implications for Jewish-Christian Reconciliation in Reflections on Bonhoeffer: Essays in Honor of F. Burton Nelson, ed. Geffrey B. Kelly and C. John Weborg (Chicago: Covenant, 1999), ; Eberhard Bethge, "Dietrich Bonhoeffer and the Jews in Ethical Responsibility: Bonhoeffer 's Legacy to the Churches, ed. John D. Godsey and Geffrey B. Kelly (New York and Toronto: Mellen, 1981), Thomas I. Day, Dietrich Bonhoeffer on Christian Community and Common Sense (New York and Toronto: Mellen, 1982). 14 H. Gaylon Barker, Bonhoeffer and the Church Struggle, CJ 35 (2009): John W. de Gruchy, Stephen Plant, and Christiane Tietz, eds., Dietrich Bonhoeffers Theologie heute; Ein Weg zwishen Fundamentalismus und Säkularismus? (Gütersloh: Gütersloher Verlagshaus, 2009). 16 Edwin H. Robertson, Bonhoeffer s Christology, in Dietrich Bonhoeffer, Christ the Center, trans. John Bowen (New York: Harper & Row, 1960), 9 24; Ernst Feil, Die Theologie Dietrich Bonhoeffers. Hermeneutik Christologie - Weltverständnis (Münster: Gütersloher Verlagshaus, 2006); H. Gaylon Barker, The Cross of Reality: Luther s Theologia Crucis and Bonhoeffer s Christology (Minneapolis: Fortress, 2016). 17 John W. Matthews, Anxious Souls Will Ask: The Christ-Centered Spirituality of Dietrich Bonhoeffer (Grand Rapids: Eerdmans, 2005); Mary L. Vanden Berg, Bonhoeffer s Discipleship: Theology for the Purpose of Christian Formation, CTJ 44, no. 2 (2009): ; Lisa E. Dahill, Reading from the Underside of Selfhood: Bonhoeffer and Spiritual Formation (Eugene, OR: Pickwick, 2009). 4

33 anthropology, 19 and hermeneutics. 20 Yet, despite the ever-increasing body of literature being written on Dietrich Bonhoeffer in recent years, there still remains a significant gap in the scholarly treatment of Bonhoeffer s interpretation of the Psalms, including little to no work demonstrating a concentrated and thorough analysis of the development, coherence, and significance of Bonhoeffer s Christological interpretation of the Psalms within his intellectual context. I attribute this gap to two main reasons. Potential Reasons for Neglect of Bonhoeffer s Interpretation of the Psalms First, despite the fact that many of Bonhoeffer s writings (especially those written after his lectures on Genesis 1-3, Schöpfung und Fall) 21 have an exegetical flavor to them, Bonhoeffer himself was not, strictly speaking, an exegete. His training and education at Berlin University was in systematics. There is no record of him taking courses on the Psalms at either Tübingen or Berlin, and very few would label him an expert on the Psalms. Bonhoeffer preached sparingly on the Psalms during his academic education and early pastoral work. It wasn t until 1935, upon his spring visit to the Anglican monasteries and then subsequent arrival at the Confessing Church s Preacher Seminary in Finkenwalde, that he began to engage in deeper study of the Psalms. A second factor for the void of scholarly production on this topic is the relatively modest 18 Paul R. House, Bonhoeffer s Seminary Vision: A Case for Costly Discipleship and Life Together (Wheaton, IL: Crossway, 2015). 19 Peter Frick, Nietzsche s Übermensch and Bonhoeffer s mündiger Mensch: Are They of Any Use for a Contemporary Christian Anthropology? SCS, no. 7 (June 2009): 9 42; Michael Northcott, Who Am I?: Human Identity and the Spiritual Disciplines in the Witness of Dietrich Bonhoeffer in Who Am I?: Bonhoeffer s Theology Through His Poetry, ed. Bernd Wannenwetsch (London: T&T Clark, 2009); Ronald Gregor Smith, The Free Man: Studies in Christian Anthropology (London: Collins, 1969). 20 Martin Kuske, The Old Testament as the Book of Christ: An Appraisal of Bonhoeffer s Interpretation, trans. S. T. Kimbrough, Jr. (Philadelphia: Westminster, 1976); Dietrich Bonhoeffer, Christ the Center, trans. John Bowden (New York: Harper & Row, 1966). 21 DBWE 3; DBW 3. 5

34 body of literature which Bonhoeffer has produced on the Psalms. Out of the sixteen volumes of his collected works, only one volume (DBWE/DBW 5) contains sustained interaction with the Psalms and of that, only half (Prayerbook) is given to an actual interpretation of the Psalter. The bulk of his exegetical and interpretive work in the Psalms is spread throughout his collection in various lectures, sermons, and letters. This fact leaves Bonhoeffer scholars wanting for a thoroughgoing exposition of the Psalms from him in which he clearly interacts with all parts of the Psalter as well as with other Psalms scholars of his time, and then proposes and defends his own distinct hermeneutic. Despite these apparent deficiencies, it is my contention that what Bonhoeffer has contributed to Psalms scholarship is, in fact, sufficient enough in quantity and quality to warrant of study of this nature. Furthermore, it is my argument that this literature provides convincing evidence that Bonhoeffer s approach to and treatment of the Psalms yields an interpretation that has, in certain key aspects, not been seen before in the history of Psalms interpretation. For these reasons, which have been starkly overlooked by Bonhoeffer scholars, I intend with this dissertation to write the only full length monograph that provides a concentrated and sustained analysis of the development, coherence, and significance of Bonhoeffer s Christological interpretation of the Psalms within his intellectual context. Overview of the Dissertation In order to make a fair and informed assessment of the contribution of Dietrich Bonhoeffer to the history of exegesis of the Psalms, it is necessary to first situate him within that history It is not the intention of this dissertation to, by means of this historical overview, explicitly and unequivocally prove the unique nature of Bonhoeffer s exegetical method. Rather, this overview has value in that it shows the evolution and shape of Christological interpretation of the Psalms, and how Bonhoeffer came to embrace an approach that, while sharing certain presuppositions and methods of earlier approaches, is not clearly found in the tradition. 6

35 To account for this, I will begin in chapter one with a survey of the assumptions, basis, and practice of Christological exegesis of the Psalms through the first two thousand years of the church s history. This survey will be organized according to two broad spans of time. First, I will present an overview of premodern Psalms exegesis, a time period which I define as extending from the first century AD into the mid-sixteenth century. I will focus in this section specifically on the various factors and assumptions that contributed to the premodern development of exegetical methods which yielded an interpretation of the Psalms considered faithful to their Christological witness. My theory in this section is that, during the premodern era, a Christological perspective of the Psalms was broadly assumed and unproblematic for orthodox exegetes. What I will demonstrate is how various early church, patristic, and medieval exegetes put this assumption to practice in ways which they believed were faithful to the text and pertinent to their own theological and intellectual context. Next, I will explore how the broadly assumed Christological perspective of the premodern era became problematized in modern or post-enlightenment biblical studies. I will describe how this change was affected by the influential growth of the discipline of scientific study, and how this, in turn, prompted scholars to ask new questions about the Psalms, questions rarely entertained in previous centuries. My argument in this section is that the influence of intellectual developments, scientific methods of study, and the shift of the loci of biblical study from the church to the university led modern era exegetes to marginalize and, at times, renounce the viability of a fundamentally Christological interpretation of the Psalter. I will demonstrate this shift from the writings of major scholars of this era and show how the focus of the exegete was reoriented from Christ in the text of the Psalms to the world behind the text of the Psalms. In chapter two, I will narrow the historical time frame to the early twentieth century and 7

36 explore the basic attitudes toward the Old Testament prevalent in this more immediate context for Bonhoeffer. I will identify Bonhoeffer s exegetical and theological influences, including those twentieth century biblical scholars who, with Bonhoeffer, reacted against the modern historical-critical assumptions and methods of interpreting the Psalms and who sought to return to an exegesis of the Psalms which was fundamentally Christ-focused. I will discuss Bonhoeffer s early Psalms interpretation and present evidence of his turning toward a more precritical and theological interpretation of Scripture one which he intended to be of greater service to the faith of the Christian Church. The third chapter will present Bonhoeffer s major exegetical works on the Psalms, including his July 1935 lecture, Christus in den Psalmen, his July 1937 sermon on Ps 58, his September 1937 publication, Life Together, and his 1940 publication, Prayerbook of the Bible. Through an analysis of these works, I will deduce the essential qualities and shape of Bonhoeffer s mature exegesis of the Psalms and defend my theory that Bonhoeffer s Christological interpretation of the Psalms was built on the two pillars of the Psalms relationship to prayer and to Jesus Christ the crucified. I will discuss the distinctiveness of these two pillars, along with how they work together in Bonhoeffer s conviction that Jesus Christ prayed the prayers of the Psalms in his incarnation. This chapter will conclude with a summary of the unique place Bonhoeffer s Christological interpretation of the Psalms holds in the history of Psalms interpretation. In chapters four and five, I will study two different bodies of later exegetical writing on the Psalms from Bonhoeffer. The first will be Bonhoeffer s partial commentary on Ps 119, written in the early months of The second will be the corpus of his writings on the Psalms from the time of Nazi imprisonment ( ). The examination of these two bodies of writing will 8

37 provide an occasion to consider Bonhoeffer s hermeneutical approach toward the Psalms as originating in two different, non-academic settings. It will also open a window into the evolution of Bonhoeffer s approach as demonstrated in the latter years of his life. In the final sixth chapter of this dissertation, I will offer an assessment of the strengths and weaknesses of Bonhoeffer s hermeneutical and interpretation approach toward the Psalms for the church, and will explore the contributions Bonhoeffer s approach toward the Psalms might make to current and future scholarship in the areas of biblical studies. 9

38 CHAPTER ONE BONHOEFFER S INTERPRETATION OF THE PSALMS IN CONTEXT: AN HISTORICAL SURVEY OF THE CHRISTOLOGICAL EXEGESIS OF THE PSALMS Premodern Christological Exegesis of the Psalms To speak of the Christological exegesis of the Psalms is, at once, to describe something keenly specific, and yet painfully ambiguous. The reason for this is because Christological exegesis in practice has both a particular and a diverse quality. It is particular in that it has as its telos the nature and person of Jesus Christ, which is distinct from a study of the Psalter, for example, aimed at exploring ancient cultic practices, or early forms of Mesopotamian poetry. Yet it is also diverse, even ambiguous, in that it does not have a singular, homogenous shape, but takes on various forms dependent upon the accepted exegetical practices and the varying intellectual, theological, and ecclesiological needs of a given time. New Testament Exegesis of the Psalms As Richard Price has rightly asserted, The Christological exegesis of the Old Testament may be said to have begun on the road to Emmaus. 1 It was here that Jesus demonstrated a new way of reading the Psalms which centered on his own life, death, and resurrection. As is recorded in the Gospel of Luke: And beginning from Moses and from the prophets [Jesus] clarified to them the things concerning himself in all the Scriptures (Lk 24:27). 2 With even greater precision Luke reports Jesus s second appearance just seventeen verses later where Jesus 1 Richard Price, The Voice of Christ in the Psalms in Meditations of the Heart: The Psalms in Early Christian Thought and Practice: Essays in Honour of Andrew Louth, ed. Andreas Andreopoulos, Augustine Casiday and Carol Harrison (Turnhout, Belgium: Brepols, 2011), 1. 2 Unless otherwise noted, all Scripture translations are my own. 10